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BYLAWS AND GUIDELINES FOR TEMPLES OF THE E.S.S.

An official document of the E.S.S.G.


13 FEBRUARY 1988

I. Definition of the Order and Its Purpose


Article 1. Definition of the Egregora Sancta Stella
Gnostica - a Ritual magickal order

The four words that are shown in italics above make up the esoteric motto and name of this
magickal Order, and these words are dedicated to the future evolution of the practice of ritual
magick within the Western Esoteric tradition. They can be essentially defined by the
following statement:
The Group Mind or Soul exists in the Perfection of the Individual Spiritual Experience, and
through its Realization and Convocation with other Equal Individual Souls, the individual
seeker discovers union with the Absolute Spirit. This process of spiritual and magickal
evolution has been built into a Socially Organized Occult Initiatory Group which seeks to
inspire each Individual Seeker to discover, freely create and ultimately, to find recognition
for his or her greater Spiritual Work.
This convocation of individual seekers exists as a Star organization, where each facet or
point of the star is a person, his/her path and life-experience. Thus a facet is equally
important to the definition of the whole group; but one individual facet is no more important
than any other. Each facet relies on the equal representation of others in the group for the
over-all form of the star group. The Star Group itself is of greater importance than the
individual member, because it assists the individual to expand his/her spiritual and magickal
capabilities. The method for joining such a group must always be strictly voluntary, for only
those individuals who are free may do so. This Star Group may be enlarged or even repealed
by one or all individuals participating. The fundamental organizing law for a Star Group is
that the rule of the whole lies completely within the consensus of the whole.
The Order of the E.S.S.G. is an occult organization dedicated to the propagation of the
knowledge of Ritual Magick. The Order of the E.S.S.G. represents the tradition of Magickal
Orders of the past, but in no way claims to be either a legitimate off-shoot, nor a continuation
of any past organization. The Order of the E.S.S.G. also makes no claims of an historically
verifiable lineage or connection which would link it with any other organizations that may
have existed in the past or the present. The only legitimacy which the E.S.S.G. as a Western
Magickal Occult Organanization claims is that each of its members sincerely seek occult
knowledge and personal perfection. The Order seeks to emulate the ways of the Perennial
Philosophy of the Ancients, and through its continual metamorphosis, bring new insights
into the present era. The members of the Order aspire to master this Occult knowledge,
which is the heritage of all students of the Western Esoteric Path. The Order of the E.S.S.G.
is a confederation of students of the Western Magickal Tradition who have come together
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to share their knowledge, dreams, initiations and aspirations.


The Egregora Sancta Stella Gnostica is an Occult and Ritual Magickal Order which, as its
name suggests, is guided by the unfolding process of Individual Gnosis. Therein a seeker
thoroughly explores his/her Full-Potential Self in the company of other like-minded mages.
The word Egregore is of Greek origin and means a Group-Mind or Group-Soul, but it is the
Over-Soul of the World and the individual that the word itself implies. The Group Mind of
the magician is the Genius or Angel (Nous as the Bornless One) that guides humanity to its
destiny, which is Godhood. The Gnostic Egregore is the being and power of spiritual
evolution; thus signifying that the Nous (the Super Conscious state of Mind where one
experiences the Union of Being) is the key to unlocking all Spiritual Wisdom or the Gnosis
of one's being. When an individual seeker is unlocked in this manner, shedding forth his or
her light in all its glory in the presence of other seekers, the process itself causes a chainreaction, becoming an example to the other members of the group as they achieve this
illumination for themselves. The unfolding waves of illumination enriches the group spirit,
causing other affiliated seekers and groups to undergo the process, too.
The words Sancta Stella (in the motto of the Order) represent the Spiritual Star that is the
symbol of the highest aspect of the Individual Self (the personal egregore or bornless one),
and it imparts to the seeker its own variation of the Union of Being. Thus, the Sancta Stella
or Sacred Individuality establishes that the path of Spiritual Knowledge culminates in the
union with our own Sacred Being. This Individual Sacred Gnosis also reveals to us the
collective unity of all spiritual beings, and thus causes the knowledge of the Spirit to become
available through creative occult speculation and magickal ritual performance to numerous
seekers at one time. It represents the core principle behind the four words embodied within
the initials of the E.S.S.G. which are the motto of this Magickal Order.
The four words of the motto of this Order represent the core of significance around which
all other considerations for life must revolve, especially for those members who are part of
its initiatic body. It is this motto that gives to the Order its unique character and perspective.

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Article 2. The Guiding Factors for the Functioning of


the Order
THE TEMPLE
When a group of like-minded individuals gathers together to form a group of magicians
practicing the rituals that are from the Grimoire of the Order, that group shall be known as
a Temple of the Order of the E.S.S.G. A Temple must receive legitimate recognition from
either an already established Temple or from an Initiate of the E.S.S.G. of at least the 3rd
Degree. The other conditions for receiving recognition by the Order of the E.S.S.G. for the
establishing of a Temple are as the following: 1.) That the group shall have at least five
active members, 2.) That the group shall have a permanent space dedicated to ritual
workings, and 3.) That the group shall have demonstrated a consistent gathering of its
membership for one year prior to official recognition.
Once a Temple of the Order is recognized, it is considered a legitimate temple. Temples are
self-governing and autonomous entities. There is no recognizable hierarchy outside the
Temple which may intervene or intrude in internal Temple affairs. All positions of
leadership and all pertinent decisions are established by internal group consensus. All
decisions within a Temple are the sole business of the membership of that Temple. Leaders
are chosen and rotated/elected annually and are installed on the Anniversarium of the First
Temple of the E.S.S.G., which was February 13, 1988 (also the 100th Anniversary of the
Golden Dawn).
The spiritual practices of the Temples of the Order shall be nondenominational and
nonsectarian. The principle belief amongst the practitioners of this Esoteric Path is that all
religions are equally valid and therefore to be equally respected and credited. The common
beliefs of all world religions represent the basis of all Esoteric Truth.
THE INDIVIDUAL
All seekers should strive to master their own Individual Gnosis through the assistance and
interaction of other members of their group. Through the creative and dynamic interplay of
spiritual personalities, the possibility for growth is accelerated. The sharing of knowledge
also reduces the possibility for self-deception and personal bias. When such a harmonious
state is established, then it is possible for growth to occur in a healthy manner and for new
ideas to be tested and incorporated into the lore of the group, thus speeding the over-all
process of spiritual growth for the individual and expanding the group's esoteric base of
knowledge.

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The smallest allowable group recognized within the Order is the Temple, consisting of at
least five individuals. However, it does and can occur that a single individual will find
him/herself outside of a Temple organization. The Initiate can continue the process of
spiritual and magickal growth without a Temple until such a time as a group may form and
establish a Temple. Those individuals who wish to join the Order and seek initiation but do
not live near any already organized temple may communicate with the nearest Temple and
gain the knowledge, experience and initiations necessary to become a sponsor of a Temple
in one's local area.
Groups of individuals should also emulate the Gnostic Communities of the first and second
centuries by discovering their own spirituality and interconnections with the Deity through
creative esoteric speculation and ritual magickal techniques. The E.S.S.G. is a Magickal
Order based upon the traditions of the Western Mystery Tradition and incorporates both
ancient knowledge and new approaches.
Article 3. The Importance of the Holy Grail in the Order
and the Role of Feminine Spirituality
The Order of the E.S.S.G. recognizes that one of the principle spiritual quests in Western
Occultism is the reclamation and revitalization of Feminine Spirituality. The resurgence of
Wicca and Goddess worship has shown the need for Feminine Spirituality in our culture;
particularly the emphasis of the Feminine as a source of power, meaning, and positive
transformation. It is believed that the reinstatement of Feminine Spirituality in our culture
will have the effect of causing an ultimate equality in the political and social arena,
eliminating the inequalities that currently exist between different genders, races and socioeconomic classes.
In addition to the above, the Order has instituted a symbol for the Feminine Spirit within the
context of its magickal and mythical lore, and this symbol is the Grail. The Grail is
perceived as a transformational symbol and so has no ultimate form itself. However, the
Grail symbolizes the Feminine Spirit as the Primal Origin and Source of all Spirituality and
also the Container of the Knowledge of the Soul, and so it functions as the medium of the
Individual Seeker's quest for wisdom and growth. This symbol may also have a
representative in the form of a Grail Priestess who is the embodiment of the Gnosis that all
members of the Order metaphorically seek. She is required to be represented at all Initiation
Ceremonies and at all the Grail Mystery Celebrations, acting as the Physical Manifestation
of the Inward Mystery of the Feminine Spirit. The Quest for the Holy Grail as depicted in
romances of the Middle Ages becomes reinterpreted to signify the spiritual quest of the
Individual for the Source of Enlightenment and Inspiration, the Vision of Gnosis. The Five
manifestations of the Grail as the Lance, the Sword, the Chalice, the Dish and the Stone
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represent the five Alchemical Transformations which bring about the permanent state of
spiritualization. Thus these techniques become the pattern and theme for the Order and allow
the seeker to emulate in an accelerated manner the natural process of spiritual growth and
personal mastery.
Also, the Grail Mystery embodies the characteristics of three processes which form the basis
of the Tripartite Enlightenment of Spiritual Illumination. These states are represented by the
Great Mother, Her Son and Her Daughter.
The Great Mother is depicted as the Power of Inspiration, and so She is called Marah
Sophia (the Mystery of Wisdom). Her Son is the Illumination caused by the Understanding
of that which Inspires us, and he is called Lux Christos (Initiatory Light). Her Daughter is
the Manifestation of the Spirit as Sacramentation, and she is called Brigit (after the
Mythological St. Brigit, who represents the Strength of Spiritual Light). These three
personages represent the stages which the individual undergoes when in the ecstatic rapture
of enlightenment, and this state is both celebrated and undertaken by the Initiates of the
E.S.S.G.
The Grail and its analogue, the Feminine Spirit, are the most important symbols in the Order
of the E.S.S.G.; and therefore, the role of women in the Order is considered more
particularly aligned to the pertinent outer issues of social change and evolution than other
past magickal orders. This is because of the fact that women will be undergoing a greater
spiritual transformation in the decades ahead and will require a greater spiritual process to
assist them than men. It is the purpose of this Order to participate in this social evolution for
the betterment of the personal spiritual lives of both women and men.
Article 4. The Spiritual Beliefs of the E.S.S.G.
Although the Order is not dominated by any particular religious creed or belief, there are
certain beliefs which are Occult in nature and particular to the practice of magick.
The Ultimate Spiritual Being, which is called by many names and worshiped in many
religions is called the Absolute Spirit in the Order, and is defined as the Pre-existent Union
of the Archetypal Spiritual Male and Archetypal Spiritual Female principles. Another name
for this entity is the Unity of Being. This Spiritual Being is emulated in magickal rituals
where the Unconscious and Conscious polarities of the mind merge and become the essential
conscious experience of the spiritual process. Through it, an individual feels connected to
everything and everyone, and also guided and protected by something more vast and
contiguous than the normal spectrum of human awareness. This being represents the body
of the Mystery of Esoteric Spirituality in that it is both immanent to the individual and
transcendent to all of humankind.
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Because magick is experienced as the joining of polarities; therefore, there must be


Archetypal Masculine and Feminine figures for this joining to be facilitated. However, in
the Magickal Arts, all magicians strive to attain the assumption of the Godhead to which
they have aligned themselves. In this fashion, the Archetypal Masculine Deity becomes the
male magickal practitioner and the Archetypal Feminine Deity becomes the female magickal
practitioner as they assume their Godhead alignment. This establishes the concept that men
and women, when initiated as magicians, become as Gods and Goddesses themselves. But
only when they are united, is the true Unified Being (as the essential Deity) emulated. Thus
the boundaries between divinity and humanity are to the initiated magician only a matter of
different levels of consciousness.
The Individual Human being consists of three causal bodies, as conceived in the Esoteric
Philosophy of the Qabbalah. The first body is the Transcendental Spirit which contains all
the Karmic and Higher Purpose impulses, and this body is an individual's link to the Higher
Spiritual Realms of Intuition or Pure Intellect and Love. The second body is known as the
Imminent Soul and this body holds all the facets of one's individual personality, life
experiences, and attitudes. The Imminent Soul refracts the Transcendental Spirit so that it
becomes relative to the individual and his/her personal circumstances. The third body is the
Vital Form and this functions as the medium which condenses the Soul's Identity and
Personality through the emotions, instincts, and needs of the physical body. All three of these
subtle bodies join to form a dynamic whole that represents the entire spectrum of the highest
and lowest motivating forces operating within the Individual's life process. (Compare these
three concepts to the Neshemah, Ruach and Nephesh as discussed in Qabbalistic lore.)
The experiences of very High or Altered States of Consciousness, such as the celebrated
Samadhi of the Hindu Sages, and Super Consciousness of Western Psychology have
demonstrated the operation of a fourth principle in the functionality of the individual human
being. This fourth principle is called the Higher Self, or the Bornless One or, in antiquity,
the Holy Guardian Angel or Genius. The Higher Self is the autonomous link between the
Absolute Spirit, which is in perpetual union with all consciousness, and the Transcendental
Spirit which represents the highest level of personal individuality. This principal link is
tentative in human nature; which is to say that it may be terminated by willful or negligent
actions on the part of the individual. It may also be enhanced, and can therefore allow for
a greater volume of the transformational powers of Unified Consciousness to flow into the
individual self. This, of course, represents the goal of the magician; to become a perfect and
unbiased channel for the Absolute Spirit to affect and alter sentient beings existing in the
lower levels of conscious awareness. The assumption of the Godhead and performance of
the Bornless Rite are the two major magickal steps to obtaining the beginning stages of this
unbiased connection. However, the complete process requires an immense amount of self
transformation and spiritual purification, as well as maintaining the ultra-conscious state of
spiritual illumination for each and every moment of wakefulness.

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As the Individual has a guide for obtaining the transformational powers of Unified
Consciousness through the Bornless One, so too does the Order of the E.S.S.G. have its own
guide in the symbolic patronage of the Archangelic Intelligence known as Chiramael. This
Archangel is first an expression representing the combination of the two Hebrew words,
Chiram (Royalty) and El (God), thus signifying the Royalty of God, being literally, the
Sangreal or Blood-Royal of the Absolute Spirit. This is an allusion to the change which
gradually takes place in the individual as he or she begins to evolve from a physical being
based in materiality, to a spiritual being based in pure spirit. The blood is also an allusion
to the sacral blood which is the Wine of the Eucharist; and the body, which has become a
temple for the Spirit, an allusion to the Host of the Eucharist. The second representation of
Chiramael is that it is the Archangelic Intelligence of the Spiritual Process of Initiatory
Transformation and the Guide of the Grail Mystery wherein one experiences the Rapture of
the Spirit through profound Inspiration and Illumination. No written material has listed this
angelic being; however, there have been found vague allusions to such an entity (the
Guardian and Guide of the Threshold) and as such, the need to identify this Spirit has
prompted the delineation of its name and personal characteristics. It is therefore necessary
for each senior initiate of every Temple to Invoke and even Evoke the Archangelic Spirit of
Chiramael, for it has been delegated as the embodiment of the Egregore of the Order.
There are also in all systems of the occult and in magick the concept of the Seven Planes of
Consciousness, and the Order of the E.S.S.G. accepts the functional and magickal definition
of these seven planes. The highest plane is the Celestial or Absolute plane wherein dwells
the infinite awareness of the Absolute Spirit or Unity of Being. At this level all
consciousness is fused into a single massive awareness that has no specific focus but is
uniformly focused throughout its being. The next level is the Spiritual plane which holds an
awareness of the unity of consciousness but can also function as separate entities. In the
Qabbalah, this would be analogous to the Briatic and Yetziratic worlds merged into one
single world. In some systems the Spiritual plane is therefore divided into Upper and Lower
spiritual planes. The next level is the Mental plane and this is where the Universal Mind has
its focus; for this plane is the root of individual consciousness or egoic consciousness and
represents the highest level within which most humans are able to function. The Mental
plane represents pure cognition and intellect devoid of any bodily intrusions. The next level
is the Astral plane. The Astral plane is divided into two levels, the Higher Astral and Lower
Astral planes. The Higher Astral plane is the abode of the Planetary Intelligences and
represents the Root of the Mental plane; for the Planetary Intelligences are the building
blocks for individual consciousness and are also analogous to the Seven Rays. The Lower
Astral plane is the abode of Elementals and Primitive emotion based thought-forms, known
as Talismantic Elementals. Also this plane is the abode of many fantastic and illusory
entities. The next level down is the Aetheric plane, and this plane is the abode of raw
physical emotions and bodily energies, feelings, bodily needs and desires. The lowest level
is the Physical plane and this represents the abode of all material living things and inanimate
objects.
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In addition to the above agreed upon esoteric concepts, the Order has a basic structural
spiritual hierarchy which may vary from temple to temple in terms of the names and
personalities chosen. However, the structure itself is an important factor in making each
Temple relative to each other, and thus to the Order as a whole. The following list is a guide
to the most basic structure which must be adhered to in order for a Temple to consider itself
a legitimate representative of the Order. These concepts are most generalized, and therefore
do not infringe upon creative speculation, which is an important part of the collective growth
of the individual members of a Temple of the E.S.S.G. The list contains the following Seven
items with brief explanations.
a. The highest spiritual being is believed to be expressed as the Union of Archetypal
Polarities or the Fusion of All Conscious Sentience. The key concept is the Union of
Being as produced from Non-being.
b. The process of individual spiritual attainment is perceived as consisting of three
processes: Inspiration, Illumination and Sacramentation.
c. There is a Spirit of the Egregore which is the Archangelic Intelligence who functions
as the Guardian and Guide of the Threshold of Initiatory Evolution and who is the
Spiritual Patron of the Grail Mysteries. (Although the name Chiramael is preferred for
the reasons given above, the Order will not dispute the usage of another name, so long
as its essence remains the same.)
d. There is an Ogdoad of Magickal Personages who can be either historical or
mythological, but all who are chosen must be consistent to one selected tradition within
the Western Mystery Tradition so as not to create confusion or dissonance. All
personages must be made analogous one each to one of the four elements in a consistent
fashion and they must consist of four male and female figures. All historical personages
must be deceased, and preferably have their origin within another era.
e. The Qabbalistic Hierarchy and Correspondences are accepted in their many variations
and from any historical period of promulgation, as part of the Spiritual Hierarchy of the
E.S.S.G. In addition, the Gnostic and Enochian Hierarchies are also accepted. The
former is accepted in selected degree based upon the discretion of the membership of
each Temple. The Enochian Hierarchy of Spirits and Servitors, as extracted from the
Enochian Tablets, are accepted in their entirety and in their most current form.
f. The Seven Rays are defined as Spiritual Intelligences representing the Seven Archetypes
of Consciousness. As based upon the Ancient Egyptian system of the Seven Causal
Bodies and the Theosophical writings of Leadbeater and Alice A. Bailey (as the
Mysterious Master Adept D.K.); the Seven Rays consist of the seven different states of
consciousness or seven articulated expressions of the Universal Intellect. These of course
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compare to the Planetary Intelligences of the occult scholars of antiquity.


g. The Grail Vision of Transformation has Five Methods of Manifestation. These represent
the five-fold process of becoming a Spiritual Being as interpreted in the ancient tradition
of Alchemy and within the Grail literature.
The systems of magick are many and varied, even within the Western Mystery Tradition.
However, the primary magickal system that is used within the current lore of the Order of
the E.S.S.G. is the Enochian System of Magick. This system is subject to various
interpretations and uses. But the Enochian system of magick has become synonymous with
High Ritual Magick, which is the focus and medium of spiritual attainment within the Order.
Other systems and methods of attainment are encouraged but should be compatible within
the framework of High Ritual Magick. It is necessary that the focus and medium of
attainment be consistent between Temples of the E.S.S.G. so that the Order as a whole can
retain its solidarity and maintain the integrity of its purpose.
The process of Initiation consists of the twenty-two stages of the Transformational
Underworld Cycle of the Hero as defined by Joseph Campbell in his book, The Hero with
a Thousand Faces. These stages are subject to interpretation, but the whole process must
consist of the twenty-two stages in order for it to be complete and effective. The symbolic
correspondences and attributes of each of the twenty-two stages are defined by ancient
sources (the trumps of the Tarot, and the twenty-two pathways of the Qabbalah) and by
modern sources (the depth psychology of C.G. Jung). Initiations are the personal
affirmations of an individual's spiritual development. Therefore, the individual may make
alterations in the substance but not the structure of established initiation rituals.
The Degrees consisting of First to the Fourth are particularly well founded upon the ancient
traditions of Esoteric Orders and represents the core of the Order, its established tradition
and orientation, such as it is. It is also the prerogative of the individual to write and perform
personal initiations outside the scope of the Order. These may be shared and experienced by
other members of the Temple and may become personalized ordeals that are adopted by the
Temple for the enrichment of the membership. The important point here is that initiation
rituals should be both consistent with the individual's need and the established (but ever
evolving) tradition of the Order. The Degrees consisting of Fifth through the Tenth are not
covered here because they consist of ordeals tailored to the individual initiate, and as such,
they are given only as mere structures for the adept to write and construct as he or she sees
fit. The responsibility of the Adepti to their own process of spiritual evolution is therefore,
absolute. The Order relies upon the membership of its temples to enforce the Discipline of
Quality and General Appeal to the development and maintenance of its initiatory lore.

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Article 5: The Calendric Cycles as Celebrated by the


Membership of the E.S.S.G.
Each temple shall celebrate the same Calendric cycle, but the rituals and the spiritual
emphasis may vary considerably from temple to temple. The Calendric Celebrations
represent the perfect venue for the practice of writing group rituals and ceremonies. The
necessary elements are the basic dates and the range of research data as is presently available
and found in the Western Mystery Tradition. The following is a list of those dates deemed
of spiritual importance to the Order of the E.S.S.G. It will be noted that these are well
defined by folk tradition and by historical precedent.

Candlemass February 1st


The Anniversarium of the Egregore February 13th
Vernal Equinox March 21st
Beltane May 1st
Summer Solstice June 21st
Autumnal Equinox September 21st
Michaelmass September 29th
Samhain October 31st
Winter Solstice December 21st

These seasonal celebrations (except the Anniversarium) represent the four Quarter points
and the four Cross-Quarter points of the four Seasons. Michaelmass is somewhat out of
synch with the other seven. However, because temples of the Order always close after
Midsummer (June 21st), the traditional cross quarter celebration of Lughnasadh is not
represented. It has been found that the productive efforts of groups tend to fall considerably
after Midsummer and they do not pick up again until the Autumn. The seasonal activity of
the Temple within the Order is therefore properly terminated with the Summer Solstice and
does not reconvene until the first week of September. In addition, the celebration of the
Anniversarium is for the installation of the new officers of the Temple and to commemorate
the installation of the first Golden Dawn Temple in 1888. The Golden Dawn was and still
is the primary definition of the traditional Magickal Order and therefore is remembered with
veneration. The Anniversarium ritual should therefore be retained intact and inviolate.
There shall also be established a Vision Quest which will be enacted in the Spring and in the
Autumn. It shall consist of an outdoor gathering and working within a secure natural
environment, thus expanding the operating base of the Temple.
The Grail Mysteries have their own Calendric cycle that is based upon the lunar cycle
instead of the solar. These are five events that occur during a sixty-one day period that
begins with the first Sunday after the first Full Moon following the Vernal Equinox. The
following is a list of each of these events and their relative occurrence to the first event.
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a. Eosmass - As stated previously, this Celebration occurs on the first Sunday following
the first Full Moon after the Vernal Equinox. It takes the place of the traditional
Celebration of Easter.
b. Ascension - This rite occurs forty days after Eosmass and is always on a Thursday; being
the Thursday following the fifth Sunday after Eosmass.
c. Pentecoste - This rite occurs fifty days after Eosmass and is the Seventh Sunday after
Eosmass.
d. Trinialti - This Celebration occurs fifty-seven days after Eosmass and is the Eighth
Sunday after Eosmass.
e. Anthrophos - This Celebration occurs sixty-one days after Eosmass and eleven days
after Pentecoste; being the Thursday after Trinialti and the end of the Grail cycle.

Article 6: The Internal Hierarchy of the Temple of the


E.S.S.G.
The Temple hierarchy consists of a Magister Templi (Master of the Temple) and a Hiereus.
The Magister is responsible for coordinating and organizing all Temple activities including
Calendric celebrations, initiations, and group magickal activities. The Magister must
function through an established group consensus and seek to help the members of the group
to interact in a harmonious and creative manner. The role of the Magister is that of a
consecrated leader, and he/she is rotated during the Anniversarium. Therein, it is conferred
upon an individual who is prepared to devote a year to the needs and concerns of the
Temple. Others may act as the Magister in rituals, but the consecrated Magister bears the full
responsibility for all activities within the Temple.
The Hiereus acts as the assistant and primary support person for the Magister, and when the
Magister is absent, may assume the responsibility and duties of the Magister. The Hiereus
is the understudy, and as such he or she assumes the position of Magister after the reign of
the prior Magister is concluded. The position of Hiereus is elected by a consensus of the
Temple membership. The Magister is the former Hiereus rotated into that position, unless,
of course, the membership of the Temple desire the Hiereus to step down or remain in place
for another year. The latter would only occur if the Hiereus was considered too
inexperienced to assume the role of Magister, or that the current Magister was needed to
fulfill extremely necessary actions begun during his or her period of rule. The key point is
that both the Hiereus and the Magister hold their positions by group consensus, and group
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consensus may relieve them of that responsibility if necessary. The two positions, then, have
all the responsibility but none of the authority of other hierarchical positions of power.
The Temple may also choose an Auctor as the person who acts as the group Seer or
Visionary. The Auctor is also consecrated during the Anniversarium and holds the position
for a year. The Auctor, however, due to his or her special abilities, may continue to hold this
position for consecutive terms. As long as the group consensus is in agreement, he or she
may continue in this office. However, it is good idea for the position to be rotated on
occasion so that new individuals will have the opportunity to test their divinitory skills and
develop them to the highest degree possible. The Auctor directs all group divination and
skrying sessions, keeping the Temple's Magickal diary for the group and noting all
phenomenon and the planetary hour in which it occurred. The Auctor may even intercede
on behalf of the group, acting as a liaison between the Temple and the Inner Planes. The
Auctor is the Spiritual Eye of the Temple and represents the key person to receive specific
insights and revelations concerning individuals, the Temple, or even the World.

Article 7: The Curriculum and the Process of Initiation


as Established for the Temples of the E.S.S.G.
The emphasis of the Order of the E.S.S.G. is the study and the mastery of the Western
Mystery Tradition. This includes all the topics that explore the myriad facets of the Ancient
and Perennial Philosophy consisting of Gnosticism, Hermeticism, Alchemy, Astrology, the
Qabbalah, various forms of Divination and Ritual Magick. Other studies may include
Psychology (C. G. Jung), Mythology (Joseph Campbell) and Religious Mysticism (M.
Eliade, W. James, Idries Shah or Ken Wilber). Eastern philosophies such as Taoism, Tantra,
Sufism, and Yoga (Hatha, Prana, Yantra, Mantra, Raja) are also effective additional areas
of study. The key point is that Esoteric Knowledge has no boundaries and even Modern
Physics may be an applicable study for the understanding of metaphysical concepts.
However, aside from Ritual Magick, the E.S.S.G. as an organization does not place an
emphasis on any particular system or perspective, deeming them all to be correct and
appropriate within their specific context. Also, the E.S.S.G. shall remain politically
nonaligned, but shall always strive for the basic freedoms of self expression and personal
religious preference; working to keep these freedoms pure and intact.
The policy of initiation and the affirmation of an individual's quest for recognition shall
consist of the following guidelines, which shall be individually applied on each seeker on
a case by case basis by the elders of the Temple.

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1. The final judgement in the decision for initiation must lie with the initiate him/herself.
The candidate must not only desire to be elevated to another grade but also be able to
demonstrate, if necessary, the capability and maturity that such an elevation demands.
2. A ritual of initiation is an affirmation of that which must already exist within; otherwise
the initiation may either fail to solidify an individual's spiritual process or it may cause
him/her spiritual and psychological damage. The initiate is the arbiter of the decision to
be initiated, however, the other members (elders) may refuse to affirm and therefore take
part in an initiation deemed unprepared and undeserved.
3. There is no real measurement of spiritual achievement and maturation, however, there
are obvious subjective qualities that effect an individual's style of life and his/her ability
to face important personal issues and creatively resolve them. The elders of the Temple
shall judge an individual's worthiness by the way in which he or she governs his/her own
spiritual life process.
4. The Order of the E.S.S.G. has adopted certain guidelines for objectively determining a
candidate's worthiness for initiation. These consist of tasks which when successfully
performed determine the knowledge and capability of the candidate. However, it is also
necessary to consider one's subjective sentiments as stated above in order to properly
evaluate a candidate. The following is a list of degree related tasks to objectively judge
a candidate's worthiness for initiation.

First Degree: The successful experience of the Vision Quest.

Second Degree: The Mastery of the 16 Elementals.

Third Degree: Mastery of the 28 Talismantic Elementals.

Fourth Degree: Mastery of the process of Invocation and Evocation.

Fifth Degree: Establishment of the Priestly Discipline.

Sixth Degree: Establishment and Mastery of the Vault of the Adepti.

Seventh Degree: The Mastery of the Seven Rays as defined as the Seven systems of
Gnostic magick.

Eighth Degree: The Mastery of the 32 Evolutions of the Greater Abyss.

Ninth Degree: The Mastery of the 128 Evolutions of the Greater Abyss.

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Tenth Degree: The Assumption of Godhead, Its Mastery and Manifestation as the
Avatar.

Eleventh Degree: The Assumption of Non-being.

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II. Bylaws and Functional Guidelines


Article 1: Definition of the Order and Temple Membership
Through group consensus an individual is considered a member of a temple of the E.S.S.G.
and functions as such with all the prerogatives it entitles as long as this consensus is
unchallenged. However, once an individual is initiated or takes the vow of ethics during the
Anniversarium and is thus recognized as a member of the Order, he/she remains forever
bonded with it, whether or not he/she is actively involved in a functioning temple, or even
practicing occultism. Thus an individual may quit the company of his/her fellow members
of a temple but still be considered an active member of the E.S.S.G.
Article 2: Financial Obligations of the Temple
All temple properties are owned in common by the membership. The Temple members
should contribute to the collective organizing of the Temple. Contributions may be
determined by consensus to be set at a definite minimum or may be open to the giving of
gifts by individual members. All temple property, its care, use and disposition is the
responsibility of the Magister of the Temple. No single member may expropriate temple
property for exclusive individual use unless that property rightfully belongs to that
individual.
Article 3: Resolving Conflicts & Determining Consensus
Each Temple of the E.S.S.G. is autonomous and therefore has the right to determine its own
destiny, and to resolve group and personal issues without outside interference. Therefore,
when issues arise or when the group must revise its spiritual direction, a meeting shall be
called and established when a majority of interested parties are able to attend.
The Magister has the right to facilitate this meeting or he/she may defer that right for the
greater objectivity of another individual. If the Magister is the central party concerned with
the issue, then the group shall elect an objective party to facilitate.
The Facilitator will organize the meeting and allow each individual an uninterrupted say
upon the issue. Then the process of finding a consensus within the group is initiated. This
process may continue beyond the duration of the meeting and involve more meetings to be
convened. Absent members should be consulted for their opinion and concerns prior to the
meeting date, or at least reviewed later for final consideration. The facilitator should also
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compose an agenda if there are a number of issues, and determine the allotment of time for
each individual to talk, within reason.
Consensus is defined as the state wherein no members actively oppose an agreed upon
resolution of an issue and more than half actively favor it. This includes all members,
including those who are absent.
If an important issue cannot be satisfactorily resolved, then the Temple may have to split up;
the faction not in agreement becoming a new Temple and establishing its charter in the
traditional manner. The remaining members will continue the maintenance of the old Temple
and its associated properties except those items owned exclusively by departing members.
Some temple properties may be split between the old and new Temples, if the members of
both can agree about which items should be given to the new temple.
Article 4: The Function of Elders
An elder is a member of a Temple who has either held the position of Magister or who was
one of the parties responsible for the establishment of the Temple (his/her signature appears
on the First Page of the Temple Charter).
When there are 3 or more elders established in a given Temple, they may form a council of
elders and assist the Magister in over-seeing the direction and growth of the Temple. The
elders are considered esteemed and knowledgeable guides who are not invested with any
authority that would allow them to control the Temple, thwart the will of the consensus of
the membership, or usurp the responsibility of the Magister. The council of elders may alter
the conceptual doctrine, rituals and beliefs of the Order, as found acceptable to the Temple
membership. The council of elders represents the highest authority on matters pertaining to
the Order and its structure, and has the power to cause radical changes to the Order.
Until a Temple has established a council of elders, they should not undertake to radically
change or alter the framework of the Order as presented to them by their sponsors. A mature
Temple may conceive of an entirely new source and basis for creating their own expression
of the E.S.S.G. Thus, there can be many diverse Temples practicing almost exclusive
systems of magick and metaphysics while maintaining an analogy to the original concepts
of the Order, as they are herein defined.

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Article 5: Establishment of the Temple Charter


The primary requirement for a group of occultists to form a Temple of the E.S.S.G. is to
receive recognition from an already established initiate of the Order (at least 3rd Degree)
who thereby becomes the sponsor of the Temple. Other initiates (of a higher or lesser
degree) will act as witnesses to the Act of Sponsorship. There must be three individuals
involved, the Sponsor and two initiates acting as witnesses. A charter is drawn up by the
sponsor and signed by him/her and the two witnesses, and given to membership of the
Temple. The sponsor need not be a member of the Temple, nor for that matter do the
witnesses need to be members. Uninitiated witnesses, however, must be members of the
Temple. The group seeking membership must fulfill the three basic preconditions, and these
are already stated above.
The next step in establishing a Temple is to determine a name and a function for the Temple,
and choosing amongst the membership individuals to fill the positions of the Magister
Templi, the Hiereus and the Auctor. The third step is the proper performance of the
Anniversarium Egregororium ritual with the Sponsor acting as the Elder. The Charter is
signed by the membership, and their path is sealed for a year as the Oath of the Order is
taken by each. The membership may also invoke the Spiritual Patron, Chiramael.
After the above items are completed the Sponsor then delivers to the new Temple the
magickal and ceremonial lore and esoteric doctrine as it exists, and assists the Temple for
one year, functioning as its elder until the first Magister assumes the position of elder after
completing his/her period of service at the conclusion of the second Anniversarium ritual.
Afterwards, the Temple shall tend to its own affairs as an autonomous entity and the sponsor,
if no longer an active member, shall withdraw his/her guiding authority.
Article 6: Networking
Individuals, Temples and Councils of Elders are encouraged to network and communicate
their ideas, concepts, new rituals and accepted alterations of E.S.S.G. doctrine and tradition
for the purpose of sharing and establishing their diverse perspectives. Suggestions for
improving communication would be the creation of an Order Newsletter or a web page on
the Internet. Gatherings may be sponsored by Temples and they may invite various selected
members of the Order to attend, or to allow any interested members or outside parties to
attend. Gatherings may be local, regional, national, or even international. However, at least
one temple must sponsor the event to ensure its legitimacy.
Those who wish to be public speakers on behalf of the Order may do so, however, the names
and identities of other members, the activities of Temples, internal Temple issues as well as
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the written materials and individual lore of Temples of the Order shall not be revealed! Let
Karma and the Spiritual Hierarchy determine the fate of indiscrete revelations; but members
may protect themselves and publicly deny all knowledge of the Order without harming their
internal spiritual connections. The Temple shall deal with indiscretions as it sees fit and shall
move to protect the privacy of its membership, activities and spiritual lore. Otherwise,
networking is a personal predilection and merits the free choice of the individual whether
to get involved or remain anonymous.

Article 7: The Pyramid of Powers and the Prefect


Initiation Degree
The works of the Pyramid of Powers were written to assist the intermediate student to
acquaint him/herself with the basic knowledge necessary to make use of the Grimoire of the
E.S.S.G. There were complaints that without a proper introduction, the rituals of the
Grimoire of the Order were too complex and difficult to learn. The Pyramid of Powers
therefore acts as the appropriate bridge between the worlds of the intermediate student and
the accomplished adept.
Because the Pyramid of Powers system includes an initiation ritual which can be used to pass
through four initiation rites (one for each Element), the Order of the E.S.S.G. must evaluate
and determine the significance of students who enter the Order through the initiations of the
Pyramid of Powers. This evaluation will also determine the relationship between the
Pyramid of Powers system and the Order of the E.S.S.G.
The initiation ritual of the Pyramid of Powers is called the Prefect Initiation rite, and when
the student performs it, this act is the crowning achievement of his/her ability to function as
a magician. However, the Prefect initiation degree represents a level of ritual competence
that makes the intermediate student ready to take up the challenge of harnessing the
Grimoire of the Order. Thus, the Prefect initiate begins his/her sojourn in the Order as the
entry grade of initiates of the E.S.S.G. The Prefect initiation acts as the Zero Degree in
regards to the Neophyte which is considered the First. Yet this station is also a place of
honor; for the accomplishments of the Prefect initiate within the system of the Pyramid of
Powers represents a degree of development which prepares the student to swiftly progress
through the initiatic degrees of the Order. It is for this reason that the Order of the E.S.S.G.
shall accept any individuals as members who have passed through the initiations of the
Prefect rite of the Pyramid of Powers. The Prefect has the right to petition the Order for
immediate membership, and upon examination of his/her ritual diary, receive recognition as
a defacto Neophyte. Prefect initiates may then seek a Temple of the E.S.S.G. and request
admittance, or they may choose to found their own temple and receive a charter of
recognition from the Order.
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When several students form a working group for practicing the ritual disciplines of the
Pyramid of Powers, then it is only natural for them to progress to the Prefect initiation ritual,
and to participate in each other's initiation. Such an organization, as long as it contains at
least five students, would qualify as a temple of the Order. This would entitle them to request
for a Temple Charter and access to the ever growing Grimoire of the E.S.S.G. They may
choose to learn and master the ritual lore by themselves, or they may seek a guide to
temporarily assist them. The teacher should be at least a 3rd Degree initiate of the Order. The
same qualifications for establishing a Temple of the E.S.S.G. would apply to the students of
the Pyramid of Powers. Besides the necessity of having five members and working together
for a year, they must be able to prove that they each performed the Prefect initiation ritual.
That proof would consist of magickal diary entries and the signatory of witnesses.

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